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1. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Colloquy
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2. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Edward J. Furton, MA, PhD In This Issue
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3. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Richard M. Doerflinger Washington Insider
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essays
4. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Francis L. Delmonico, MD The Concept of Death and Deceased Organ Donation
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5. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Timothy P. Collins, MD Is Gardasil Good Medicine?
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The HPV (human papillomavirus) vaccine Gardasil (Merck & Co.) was licensed for use by the FDA on June 8, 2006. The Centers for Disease Control and major physician professional organizations have recommended routine universal vaccination in young girls. However, questions remain regarding the safety and efficacy of the vaccine in this age group. Also, vaccine use will not eliminate the need for routine Pap screening, and it may not decrease future cervical cancer rates. This paper surveys the natural history of HPV infection as well as the controversies surrounding the vaccine’s use as currently recommended. National Catholic Bioethics Quarterly 10.3 (Autumn 2010): 459–469.
6. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Rev. Benedict M. Guevin, OSB Vital Conflicts and Virtue Ethics
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In his book Vital Conflicts in Medical Ethics: A Virtue Approach to Craniotomy and Tubal Pregnancies, Martin Rhonheimer offers a virtue approach to vital conflicts in medical ethics. These vital conflicts are those medical situations involving pregnancy in which, if nothing is done, both the mother and her child will die. When analyzed by means of his understanding of the virtue of justice, Rhonheimer concludes that the so-called direct killing of children in the womb or in the fallopian tube is permissible since the child’s death is neither a means to saving the mother’s life nor an end sought for itself and is, therefore, not unjust. Because such a death is not unjust, it is also not a moral evil since only an unjust death can be called a moral evil. The author offers a critique of both his understanding of justice and what constitutes the “object” of the moral act. National Catholic Bioethics Quarterly 10.3 (Autumn 2010): 471–480.
7. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Patrick Guinan, MD Is Assisted Nutrition and Hydration Always Mandated?: The Persistent Vegetative State Differs from Dementia and Frailty
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There is controversy in the Catholic medical ethics community surrounding assisted nutrition and hydration (ANH). Recently, the Ethical and Religious Directives for Catholic Health Care Services were amended to make ANH “obligatory.” The persistent vegetative state is cited specifically in the document, and the sentence following its mention states that ANH is “optional” when it cannot be expected to “prolong life” or when it would be “excessively burdensome.” For patients suffering from other medical conditions, such as dementia and frailty, ANH may be excessively burdensome and may not prolong life. For these patients, ANH may be of no real benefit and may even have significant morbidity and mortality. Competent individuals with these conditions can ethically elect to forgo ANH. National Catholic Bioethics Quarterly 10.3 (Autumn 2010): 481–488.
articles
8. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Nicholas Tonti-Filippini Secularism and Loss of Consensus about the Diagnosis of Death
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This paper explores the determination of death as it pertains to ethical decisions about organ and tissue donation. The Church holds that death can be diagnosed on the basis of evidence showing the complete cessation of all brain function and the corresponding loss of integration of the body. On the basis of evidence presented by D. Alan Shewmon and others, influential secular bodies have rejected the integrationist view, arguing instead for a much more liberal view that a loss of spontaneous breathing and loss of consciousness are sufficient for a diagnosis of death; that is, some brain function may continue after death. New laws and guidelines in various countries are based on this mode-of-being view. The author defends the Church’s integrationist view, arguing that loss of all brain function means loss of integration in the intercommunicative sense that pertains to the separation of the life principle, or soul, from the body in death. National Catholic Bioethics Quarterly 10.3 (Autumn 2010): 491–514.
9. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
David T. Reiber The Morality of Artificial Womb Technology
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This paper explores the concept of ectogenesis in both the partial and the complete forms and argues for the moral permissibility of artificial womb technology in some restricted contexts. The author proposes that artificial wombs could licitly be employed for the purpose of saving the lives of infants born at very young gestational ages either by miscarriage or by delivery induced for very serious medical reasons. The author also proposes that artificial womb technology may be licitly used for the rescue of embryos created through in vitro fertilization and subsequently abandoned by their parents, but the technology would have no ethical application when used electively. National Catholic Bioethics Quarterly 10.3 (Autumn 2010): 515–528.
10. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Ashley Fernandes, MD The Loss of Dignity at the End of Life: Incommunicability as a Call and a Demand
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The permissibility of euthanasia and physician-assisted suicide is actively debated worldwide. Writers such as Ruth Macklin and Steven Pinker have argued that dignity is not a useful concept in bioethics and cannot be used legitimately by either side in the debate. In this essay, the author expands on a defense of the human person based in dignity and rooted in the work of Karol Wojtyla (Pope John Paul II) and Gabriel Marcel. He defends the idea, introduced by John F. Crosby, that a human person has dignity because of her “unrepeatableness,” a concept known as incommunicability. The author argues that the concept of dignity—far from being abstract, useless, or dangerous, as some writers have recently claimed—is a practical and vital protection for persons. National Catholic Bioethics Quarterly 10.3 (Autumn 2010): 529–546.
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11. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Caring for and Giving Hope to Persons with Progressive Cognitive Impairments
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notes & abstracts
12. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Rev. Nicanor Pier Giorgio Austriaco Science
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13. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Journals in Science
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14. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Greg F. Burke, MD, FACP Medicine
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15. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Journals in Medicine
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16. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Christopher Kaczor, PhD Philosophy and Theology
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17. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Journals in Philosophy and Theology
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book reviews
18. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Erik Gravel, Rev. Nicanor Pier Giorgio Austriaco Design and Destiny: Jewish and Christian Perspectives on Human Germline Modification edited by Ronald Cole-Turner
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19. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Patrick Guinan, MD Trusting Doctors: The Decline of Moral Authority in American Medicine by Jonathan B. Imber
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20. The National Catholic Bioethics Quarterly: Volume > 10 > Issue: 3
Marie T. Hilliard, RN Military Medical Ethics: Issues Involving Dual Loyalties reported by Neil E. Weisfeld, Victoria D. Weisfeld, and Catharyn T. Liverman
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